Nachiaar Thirumozhi – 47 Pasuram – 550
Decad – 5. Song – 6
ettiSaiyum aamarar paNindu Ettum
iruDIkESan vali Seyya
muttanna veN muRuval Seyya vAyum
mulaiyum azhagazhindEn nAn
kottalar kAvil maNit taDam kaN paDai
koLLum iLam kuyilE! en
tattuvanai varak kUgiRRiyAgil
talai allAl kaimmARu ilEnE
amarar – Devas
iruDIkEsan – Rishikeshan – leader of sages
muttanna – like the pearl
VeN muRuval – pearly white smile
kottalar – bunches of flowers
kAvil – in the garden
kUgiRRiyAgil – if you call out
Shukacharya was the son of Shri Veda Vyasa. As soon as he got initiated with the Upanayanam and Brahmopadesam, he became a great seer. Moreover Sage Narada also had imparted the great knowledge of Brahmam to Shukacharya.
He was known as Shukabrahmam after he gained the complete knowledge of Brahmam. One day Shukabrahmam left his father’s house to do penance, in the forest. Notwithstanding his absence, Sage Veda Vyasa ventured into the forest calling out to him. The flora and the fauna of the forest answered Veda Vyasa’s call. That is when Veda Vyasa realized that Shukabrahmam is omnipresent.
Shukabrahmam was a notch better than his father in doing penance and gaining knowledge.
Once both father and son were walking by a river where there were Deva kannikas who were taking a bath. When Shukabrahmam passed by they did not think about it twice but when Veda Vyasa passed by they tried cover themselves with clothes. Veda Vyasa taken aback by this act of the Devakannikas, asked them why they reacted the way they did, given the fact that he is very old and his son is so young.
The Deva kannikas replied saying that in the eyes of Shukabrahmam everybody is Brahmam, however in the eyes of Veda Vyasa he had the knowledge of man and the form of woman, which forced them to become aware of their state, causing embarrassment .
It is because of this that Andaal sends Shukabrahmam as her messenger in the form of a parrot to Lord Ranganatha. After this at the request of Shukabrahmam Andaal holds him as a parrot in her left hand.
Devas almost have the same powers as the Gods. Even the powerful and mighty Devas surrendered to the Paramatma. Great seers and sages like the sage Shukabrahmam were extremely devoted to The Lord
When one can see, hear, smell, talk, taste and experience, we call that learning through senses. This knowledge of experiencing something through our senses is present in Devas and as well as all the living creatures. This is called Pragnyaanam per the Rig Veda.
Parabrahmam (Sriman Narayana) who is omnipresent is also present in everyone of us. This is precisely the reason why Yajur Veda says “Aham Brahmasmi”
That which does not have a form or a name, that which existed before creation, that which still exists, is called “it” known as “Thath”
“Thath” is understood in a broad sense as the force that is all pervasive, omnipotent and omnipresent God that rules the universe. It is present in both lifeless and life forms. It cannot be separated from anything.
That which is beyond the perception of our senses and our body, that which is our true nature, that which is present within us is called “Tvam”
In a broad sense ” Tvam ” might seem to mean our five senses, our mind and intellect, but in actuality it is the life force within us.
That which describes the word “Thath” and that which describes the word “Tvam” are both the same. To depict this Sama Veda says “Thath Tvam Asi”
Everyone of us have the knowledge of “I” which represents the ego.
This atma that is present in our body, and the all pervasive force which is called the Brahmam are the same per the Atharva Veda which says “Ayam Atma Brahma”
When She (Andaal) was in Sri Vaikuntam as Bhoomi Piratti, She had the knowledge of all these concepts and would be always smiling, always youthful, and was always enthusiastic, however now that She has incarnated as Andaal on this earth She has lost the knowledge of Brahmam, longs and yearns for Her Krishna, suffers separation anxiety, does not smile, loses all her attractive qualities as a woman.
Though Krishna knows exactly how She feels, He does not sympathize and unite with Her, instead He seems to enjoy wearing beautiful clothes and garlands which makes the already Handsome Krishna even more majestic and irresistible. The enchanting Kannan appears and disappears intermittently giving Her much grief.
Just like Parandhama who sleeps in the milky ocean amidst the Devas, so is the cuckoo bird that sleeps amidst the bunches and bunches of flowers in the garden.
She fears that it must be a juvenile cuckoo bird as it does not realize how forlorn and lovesick Kodhai is who is suffering from the separation of Her Lord Ranganatha.
She promises to give Her head to the cuckoo bird if it would call out to The Lord on Her behalf.
Unlike the general mass that go to temples to tonsure their heads and to discard their egos or so act as though they have the greatest devotion unto Him, Kodhai Nachiaar promises to give up Her head (metaphor for ego) and join the Parandhaman in eternal bliss.
Without the head the body cannot function, but Andaal is prepared to sacrifice Her head to prove Her unwavering love and Her pure devotion towards the Lord.
Andaal Thiruvadigalae Sharanam …_/\_…
Om Namo Narayanaya!!
English translation contributed by Jayashree Srinivasan.